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创世记生命读经 · 第64篇

安息与享受

Resting and Enjoying
1我们感谢主，祂在旧约里给了我们一幅美妙清楚的生命经历的图画。在新约里有生命经历的启示，但没有像旧约里那样清楚的图画。我们都熟悉一句俗语说：一幅图画胜过千言万语。虽然我们多年来研究新约所启示的生命经历，但仅凭新约的话还不能确定。我们还需要旧约的图画。因著主的怜悯，多年来我们已看见旧约里所有的故事，乃是描述生命经历的各方面。我在里面深处觉得，主已给我们看见完全的图画，使我们能明白牠真正的意义。
1We thank the Lord that in the Old Testament He has given us a wonderful and clear picture of the experience of life. In the New Testament we have the revelation of the experience of life, but we do not have as clear a picture of it as we have in the Old Testament. We are all familiar with the proverb which says that a picture is better than a thousand words. Although we have spent many years considering the experience of life as revealed in the New Testament, we cannot be certain about it only by the words in the New Testament. We also need the pictures in the Old Testament. By the Lord’s mercy, we have seen through the years that all the stories in the Old Testament depict the various aspects of the experience of life. Deep within, I feel that the Lord has shown us the full picture and has enabled us to understand its real significance
2我们已经指出，每个基督徒的生命经历都有三方面－亚伯拉罕的一面，以撒的一面和雅各的一面。我们若没有这种清楚的眼光，就要把亚伯拉罕、以撒、雅各看作三个分开的个人。然而当我们接受启示，并在新约的光中领会这事之后，就知道这三个人不是分开的个人，乃是一个完整的人在生命经历上的三方面。有的人很难相信亚伯拉罕、以撒、雅各代表一个完整人的三方面，他们会说，『你怎么能说亚伯拉罕不是一个完整的人？亚伯拉罕就是亚伯拉罕，以撒就是以撒，雅各就是雅各。』你若不信这三人是一个人完整经历的三方面，我就要问你这个问题：你能在亚伯拉罕身上看到神的拣选么？我们对神的第一个经历就是神在创立世界之前所作的拣选，选择。在新约里我们清楚看见这点，（弗一4，）但在亚伯拉罕的经历中我们却看不到。所以就神的拣选而论，亚伯拉罕需要别人使他完全。在亚伯拉罕的生平中看不到的拣选，乃是启示在雅各的生平中。除了蒙拣选之外，我们基督徒也是蒙召的。在以撒身上我们既看不到拣选，也看不到呼召。因此以撒本身并不完整。以撒的蒙召是在亚伯拉罕身上，正如亚伯拉罕的蒙拣选是在雅各身上。藉这两个例子，我们都该确信，亚伯拉罕、以撒、雅各乃是描述一个完整的人在生命经历上的三方面。就一面说，我们都是亚伯拉罕，因我们都已蒙召，学习凭著相信神而活，并活在与神的交通里。又因我们也已被摆在恩典的地位中，我们也就是以撒；在以后的信息里我们要看见，我们也是雅各。
2As we have already pointed out, there are three aspects to every Christian’s experience of life — the aspect of Abraham, the aspect of Isaac, and the aspect of Jacob. If we did not have this clear view, we would only consider Abraham, Isaac, and Jacob as three separate individuals. But, after receiving the revelation and understanding it in the light of the New Testament, we realize that these three men are not three separate individuals, but three aspects of one complete person in the experience of life. Some, finding it difficult to believe that Abraham, Isaac, and Jacob represent three aspects of one complete person, may say, “How can you say that Abraham is not a complete person? Abraham is just Abraham, and the same is true for both Isaac and Jacob.” If you do not believe that these three people are three aspects of the complete experience of one person, I would ask you this question: Can you see God’ss election in Abraham? The first item in our experience of God is His selection, His choice, which was made before the foundation of the world. We see this clearly in the New Testament (Eph. 1:4), but we cannot see it in the experience of Abraham. Thus, as far as God’s selection is concerned, Abraham needs someone else to perfect him. The selection which we cannot find in Abraham’s life is revealed in Jacob’s. In addition to being selected, we Christians are also called. In Isaac we see neither selection nor calling. Hence, in himself, Isaac is not complete. Isaac’scall ing is in Abraham just as Abraham’ss election is in Jacob. By these two examples we should all be convinced that Abraham, Isaac, and Jacob depict three aspects of one complete person in the experience of life. In a sense, we are all Abrahams, for we have been called and have learned to live by faith in God and in fellowship with Him. Since we have also been put into the position of grace, we are also Isaacs. As we shall see in later messages, we are Jacobs as well.
3以撒的一面揭示了恩典的事。我们不仅蒙召，学习凭著相信神而活，并且活在与神的交通里；我们也天天享受属神的事物。我们在基督徒生活中若没有甚么享受，我们就无法过基督徒的生活。我们会非常可怜。赞美主，我们不仅有亚伯拉罕的一面，也有以撒的一面，就是恩典的一面。恩典的意思就是享受神。恩典就是神自己在我们灵里成为我们的享受。许多时候我们有难处，这些难处搅扰我们的心思和情感。然而当我们在心思和情感里受苦时，我们灵里深处却有一种甜美的感觉。似乎我们若没有这种苦难，就不会有这种享受。基督徒的苦难带来基督徒的享受。从我们呼求主耶稣的名，接受祂作救主那一刻开始，我们就有了这两面的经历。也许就在你接受主耶稣那晚，你的妻子就给你难堪，她不赞成你成为基督徒，说那是傻事。她开始逼迫你，叫你在心思、情感和感觉上受苦。但是当你受苦时，在你里面深处却感觉甜美，使你快乐。这样，甚至在你基督徒生活的开端，你就兼有受苦的一面，就是亚伯拉罕的一面，和享受的一面，就是以撒的一面。
3The aspect of Isaac unfolds the matter of grace. We have not only been called and have learned to live by faith in God and in fellowship with Him, but we are daily enjoying something of God. If we do not have any enjoyment in our Christian life, we will not be able to live the Christian life. Rather, we would be very miserable. Praise the Lord that we not only have the aspect of Abraham but also the aspect of Isaac, which is the aspect of grace. Grace simply means the enjoyment of God. It is God Himself becoming our enjoyment in our spirit. Many times we have difficulties which trouble us mentally and emotionally. Nevertheless, while we are suffering in our mind and emotion, there is a sweet sense deep within our spirit. It seems that if we did not have this suffering, we would not have this enjoyment. The Christian suffering brings us the Christian enjoyment. From the moment we called on the name of the Lord Jesus and received Him as our Savior, we began to have these two aspects in our experience. Perhaps the very night you received the Lord Jesus your wife gave you a difficult time, disagreeing with your becoming a Christian and calling it silly. She immediately began to persecute you, and you suffered in your mind, emotion, and senses. But while you were suffering, deep within you sensed something sweet which caused you to be happy. Thus, even at the beginning of your Christian life you had both the aspect of suffering, which is the aspect of Abraham, and the aspect of enjoyment, which is the aspect of Isaac
（二） 安息与享受
b. Resting and Enjoying
4在前篇信息我们看见以撒承受恩典。对他，每一件事都是恩典。他在恩典里出生，在恩典里养大，成为恩典的承继者。在本篇信息中我们需要来看，对以撒也有享受的事。他的一生是安息与享受的一生。以撒生平的记载没有指明他多多受苦，反而启示他总是在安息。这由他在田间默想得到证明。（创二四63。）以撒若不是安静、安息的，他能默想么？不能。我们要默想，必须是安息的。每当我们受困扰，就无法安息。以撒总是在安息。在创世记二十四章他失去了母亲，没有妻子，他的仆人远行在外。但他不觉为难，他到田间去默想，而不是向主哭号。他没有说，『主阿，怎么办？我失去了母亲，没有妻子，仆人又走了。主阿，怜悯我！』以撒不是这样哭喊，他乃是默想。
4In the previous message we saw that Isaac inherited grace. With him, everything was a matter of grace. He was born in grace, was grown up in grace, and was made an heir of grace. In this message we need to see that with Isaac there was also the matter of enjoyment. His life was a resting and enjoying life. The record of Isaac’s life does not indicate that he suffered much. Rather, it reveals that he was always resting. This is proved by his meditating in the field (24:63). Could Isaac have meditated if he had not been quiet and restful? No. In order to meditate we must be restful. Whenever we are troubled, we are unable to rest. Isaac was always resting. In Genesis 24, he had lost his mother, did not have a wife, and his servant had gone away from him. Yet, he was not troubled. He went to the field to meditate, not to cry out to the Lord. He did not say, “O Lord, what should I do? I have lost my mother, I do not have a wife, and my servant has gone away. Lord, have mercy upon me!” Isaac did not cry out in that way. Instead, he meditated.
5我们虽然在以撒生平的记载里找不出安息这辞，然而确有安息的事实。以撒是个满有安息的人。即使面临和非利士人争井的难处，他也总是安息的。以撒虽然面临若干难处，他自己并不感觉为难。当非利士人争井时，他仍是安息的。他似乎说，『你若不要我住在这口井旁，我就到别处去。你若再到那里搅扰我，我就再到另外的地方去。』由此我们看见以撒的确是个满有安息的人。你一直是安息的么？想想你过去二十四小时的经历，有甚么事烦扰你，使你失去安息？我们大多数人必须承认，我们已受困扰。这表明我们虽是以撒，却不是一直安息的。最近我在准备启示录生命信息，工作艰苦繁重。但我能赞美主，当我工作时我非常安息，我能说，『我一无所有，我一无所能。我不需要作甚么，因为主在作一切。』我们都必须是安息的人。以撒不但安息，而且享受。他的一生是享受的一生。他年老时，还品尝『美味，』要以扫往田野去打猎，给他豫备他所爱的美味。（创二七1～4。）利百加听到这话，叫雅各给她拿两只山羊羔，好让她为以撒豫备美味。（创二七5～10。）后来，雅各和以扫都带美味给父亲，以撒得了双分。以扫、利百加和雅各都很忙碌，以撒却坐享其成。由此我们看见，以撒是一个享受的人，一直享受恩典的供备。这种享受是他的定命。
5Although we cannot find the word resting in the record of Isaac’s life, the fact is there nonetheless. Isaac was a very restful person. In spite of the troubles he encountered with the Philistines over the wells, he was always at rest. Although Isaac faced some troubles, he himself was not troubled. While the Philistines were contending for the wells, he remained restful. Isaac seemed to be saying, “If you don’t want me to stay here at this well, then I’ll go elsewhere. When you come to bother me there, I’ll go to still another place.” By this we see that Isaac was truly a restful person. Are you always restful? Consider your experience during the past twenty-four hours. Did anything bother you and cause you to lose your rest? Most of us would have to admit that we have been troubled. This shows that although we are Isaacs, we are not always resting. Recently I was doing some difficult and exhausting work on the book of Revelation. But I can praise the Lord that as I was working, I was very restful and I could say, “I have nothing and I can do nothing. There is no need for me to do anything, because the Lord is doing it all.” We all need to be restful people. Isaac was not only resting; he was also enjoying. His entire life was a life of enjoyment. When he was old, he still had the taste for “savoury meat” and asked Esau to go out to the field and prepare him the meat which he loved (27:1-4). When Rebekah heard this, she called Jacob to fetch her two kids of the goats that she might prepare the meat for Isaac (27:5-10). Eventually, after both Jacob and Esau had come with meat for their father, Isaac got a double portion. Esau, Rebekah, and Jacob were busy, but Isaac just sat there enjoying the meat. By this we see that Isaac was an enjoying person, always enjoying the provision of grace. This enjoyment was his destiny
6享受也是我们的定命。青年弟兄们，不要为找妻子忧虑。你若一直是安息的，且满有享受，最好的妻子会到你面前来。在我们基督徒的生活里有享受的一面。我从十二岁起就一直奋斗。现在，差不多六十年之后，我能作见证，许多时候我的奋斗阻挠了享受的临到。我若不奋斗，享受会来得更早，更丰富。奋斗为甚么阻挠享受？因为享受是我们的定命。我们都已被豫定要享受。青年弟兄们，忘了你的奋斗罢！只要回家，祷告、赞美、睡觉。第二天早晨起来，守个好晨更，吃顿丰富的早餐。不要为找妻子忧虑。利百加会来到你面前。这就是享受，这享受是我们的定命。我们不是神的儿子么？神的儿子怎么会是可怜的人？我们必须宣告：『赞美主，我是神的儿子！那位全能、全丰全足的神是我的父！』父字指明丰富的供备。只要我们有一位丰富的父，我们就有供备，无须忧虑。我们只该享受这丰富的供备。这是我们的定命。
6Enjoyment is also our destiny. Young brothers, do not worry about finding a wife. If you remain restful and full of enjoyment, the best wife will come to you. In our Christian life there is the aspect of enjoyment. I have been striving since I was twelve years of age. Now, after almost sixty years, I can testify that many times my striving has frustrated the coming of the enjoyment. If I had not striven, the enjoyment would have come much earlier and in a richer way. Why does striving frustrate the enjoyment? Because enjoyment is our destiny. We all have been predestinated for it. Young brothers, forget about your striving. Simply go home, pray, praise, and sleep. The next morning rise up, have a good morning watch, and eat a hearty breakfast. Do not worry about finding a wife. Rebekah will come to you. This is the enjoyment which is our destiny. Are we not the sons of God? How can the sons of God be pitiful people? We must declare, “Praise the Lord that I am a son of God! The almighty, all-sufficient God is my Father!” The word father denotes a rich provision. As long as we have a rich father, we have the provision and have no need to worry. We should simply enjoy this bountiful provision. This is our destiny.
（1） 活在庇耳拉海莱
1) Living in Beer-lahai-roi
7虽然享受是我们的定命，我们还得注意我们得著享受的地方。让我们看看以撒得著享受之地方的名称。首先有庇耳拉海莱，这字的意思是『那看顾我之永活者的井，』或『那启示祂自己者。』（创二四62，二五11。）在庇耳拉海莱，神眷临我们，把祂自己启示给我们。第二，以撒在埃色井旁也有一些享受。埃色的意思是争竞。埃色是争竞、争斗、争吵之地。第三个地方是西提拿。（创二六21。）西提拿的意思是敌意、仇恨或敌对。第四个地方叫利河伯。利河伯有积极的意思，就是『宽阔之地』或『宽阔之路。』后一个地方是示巴，意思是盟誓。（创二六22～33。）因此别是巴的意思是盟誓的井。以撒在这五个地方都享受过恩典。在说到这些地方的意义之先，我们必须看看以撒是在甚么地方长大的。他是在别是巴井旁，垂丝柳树边长大的。在他娶妻之前，他离开别是巴往南地去。（创二四62。）我们看过，在圣经里向南走的意思是走下坡路。我不信以撒离开别是巴或希伯仑的时候，亚伯拉罕也离开那里；他仍留在别是巴或希伯仑。以撒的母亲死后，仆人也离开了，他就下到南地，然后他又回来。二十四章六十二节说，『那时，以撒住在南地，刚从庇耳拉海莱回来。』当他从庇耳拉海莱回来，他得著了一个妻子。他若留在庇耳挂海莱，不回到别是巴或希伯仑，就不会遇见利百加。当他从庇耳拉海莱回来，利百加就来了。亚伯拉罕的仆人不知道以撒会离开亚伯拉罕所在的地方。以撒从下坡路回来，乃是出于耶和华。他所以回来，是因他被命定要享受。
7Although enjoyment is our destiny, we must still take care of the place where we have the enjoyment. Let us consider the names of the places where Isaac had enjoyment. Firstly, we have Beer-lahai-roi, which means “the well of the living One who sees me” or “the One who reveals Himself” (24:62; 25:11). At Beer-lahai-roi God visits us and reveals Himself to us. Secondly, Isaac had some enjoyment at the well named Esek, which means contention. Esek was a place of contention, fighting, and quarreling. The third place was Sitnah (26:21). Sitnah means enmity, hatred, or opposition. The fourth place was called Rehoboth. Rehoboth has a positive meaning—”broad places” or “broad ways.” The last place was called Sheba, which means an oath (26:22-33). Hence, Beer- sheba means the well of an oath. Isaac enjoyed grace at each of these five places. Before we consider the significance of these places, we must see where Isaac was grown up. He was grown up in Beer-sheba beside the well and the tamarisk tree. Before he was married, he left Beer-sheba and went to the south country (24:62). As we have seen, in the Bible to go southward means to go downward. I do not believe that Abraham left Beer-sheba or Hebron when Isaac did. He remained either in Beer-sheba or in Hebron. After his mother had died and his servant had left, Isaac went downward to the south country. Then he returned. The King James Version says, he “came from the way of Lahai-roi.” In Hebrew, it says he “came from going to Lahai-roi,” meaning that he returned from Lahai-roi. As he returned from going to Lahai-roi, he gained a wife. If he had stayed in Lahai-roi, not returning to Beer-sheba or Hebron, he would have missed that meeting with Rebekah. When he came back from going to Lahai-roi, Rebekah came. Abraham’s servant did not know that Isaac had left the place where Abraham was. It was of the Lord that Isaac return from his downward way. He returned because he was destined for the enjoyment
8我们都有过同样的经历。我们走下坡路之后，突然说，『哦，我必须回去。』我们回来的时候，正是利百加来的时候。我有过多次这样的经历。我已走了下坡路，然后突然对自己说，『我必须回去。』我一回去，享受就来了。
8We all have had similar experiences. After going downward, we suddenly said, “Oh, I must go back.” The time of our return was the exact time that Rebekah came. I have experienced this a number of times. I have gone downward and then suddenly said to myself, “I must go back.” As soon as I returned, the enjoyment came.
9以撒一从南地回来，享受就来了。他回到正确的立场，就得了妻子。但在结婚之后，他和妻子又南下。25:11创世记二十五章十一节说，亚伯拉罕死后，以撒靠近庇耳拉海莱居住。他走了下坡路，结果就碰到非利士人的敌对。我们需要看见以撒记载的清楚图画。他没有走下坡路直到埃及，他是往南下到非利士地，就是非利士人的地方。按照创世记的记载，神的子民一向南走，就有难处。亚伯拉罕在埃及，在非利士地，都有难处。他的儿子以撒到非利士地也有难处，因为他和非利士人有争竞，有敌意。他虽然在利河伯享受了宽阔之路，享受宽广，但他在那里没有耶和华的显现。在庇耳拉海莱、埃色、西提拿和利河伯，没有耶和华的显现。直到他上别是巴之后，耶和华才向他显现。他从利河伯回到别是巴的当夜，耶和华就向他显现了。（创二六23～24。）这里我们必须看见一个关键点，许多基督徒不清楚这一点。我们基督徒，被命定有一些享受。不论我们在那里，不论我们对或错，我们已被命定来享受。以撒即使下到庇耳拉海莱，他仍然享受一口井，就是那看顾我们之永活者，并向我们启示祂自己者的井。有的人会说，『那太好了。只要我有永活者，祂看顾我，并且把祂自己启示给我，那就彀好了。』然而在读圣经的时候，我们必须遵守第一次题到的原则。庇耳拉海莱在十六章十四节首次题到，那是夏甲逃避撒拉的地方。因撒拉代表恩典，夏甲从撒拉逃开，意思就是她离开了恩典的立场。在旷野，在受苦的地方，神眷临她。因此庇耳拉海莱是人离开了恩典的立场，对神的眷临仍能有一些享受的地方。过去我们也许感觉有点偏离了恩典的立场，怀疑自己的立场是否正确。虽然我们里面有这疑问，但我们仍有一些享受，就安慰自己说，『我若错了，就不会有这种享受。然而在这里，我有那看顾我之永活者的井。我既有这样的享受，这地方必是正确的。』但实际上并不如此。一方面，我们是命定有享受的，不论我们在那里，都会有一些享受。另一面，我们可能在错误的立场上有这种享受。我们不在亚伯拉罕栽种垂丝柳树的地方，而在夏甲从恩典逃开的地方。庇耳拉海莱是人逃避恩典却仍享受神眷临的地方。我们几乎都有这种经历。我们怀疑我们的地位，但我们仍有一些享受，因而感觉得到印证。切勿把这种享受当作印证。虽然享受是我们的定命，但我们可能在不正确的立场上享受，在庇耳拉海莱，不在别是巴。
9As soon as Isaac had returned from going away, the enjoyment came. By coming back to the proper standing, he obtained a wife. However, after his marriage, he and his wife journeyed southward again. Genesis says that after the death of Abraham, Isaac dwelt by the well Lahai-roi. As a result of going downward, he found himself at enmity with the Philistines. We need to see a clear picture of Isaac’s record. He did not go downward as far as Egypt. He went southward to Philistia, to the land of the Philistines. According to the record in Genesis, God’s people have difficulties whenever they go southward. Abraham had trouble in Egypt and in the land of the Philistines. His son Isaac also had trouble when he went to Philistia, for he had contention and enmity with the Philistines. Although he enjoyed the broad ways, the widening, at Rehoboth, he did not have the Lord’s appearing there. In Lahai-roi, Esek, Sitnah, and Rehoboth there was no appearing of the Lord. The Lord did not appear to Isaac until he went up to Beer - sheba. The very night that Isaac went up from Rehoboth to Beer-sheba the Lord appeared unto him (26:23-24). Here we must see a crucial point, a point about which many Christians are not clear. As Christians, we are destined for some enjoyment. Wherever we are and whether or not we are right or wrong, we have been destined for enjoyment. Even when Isaac went downward to Lahai-roi, he still enjoyed a well, the well of the living One who sees us and reveals Himself to us. Some might say, “This is wonderful. As long as I have the living One and He sees me and reveals Himself to me, that is good enough.” In reading the Bible, however, we must keep the principle of the first mention. Lahai- roi, which is first mentioned in 16:14, was the place where Hagar went after fleeing from Sarah. Since Sarah represents grace, Hagar’s fleeing from her meant that she had left the standing of grace. In the wilderness, in a place of suffering, God visited her. Hence, Lahai-roi was a place where one who had left the standing of grace could still have some enjoyment of God’s visitation. In the past we might have questioned whether our standing was right, feeling that we were somewhat removed from the standing of grace. Although we had this doubt within us, we still had some enjoyment and we comforted ourselves, saying, “If I were wrong, I would not have this enjoyment. But here I have the well of the living One who visits me. Since I have such an enjoyment, this place must be all right.” But it is not all right. On the one hand, we are destined for enjoyment, and wherever we are we shall have some measure of it. On the other hand, we may have this enjoyment on the wrong standing, not in the place where Abraham planted the tamarisk tree, but in the place where Hagar escaped from grace. Lahai-roi was the place of one who had escaped from grace but who still enjoyed something of God’s visitation. Nearly all of us have had this experience. We doubted our position, but we still had some enjoyment and felt confirmed by it. Do not take this enjoyment as a confirmation. Although the enjoyment is our destiny, we may have it on an improper ground, at Beer-lahai-roi, not at Beer-sheba.
10井表征享受与满足。以撒在一生中从未受干渴之苦。不论他到对的地方或错的地方，总有一口井。他的一生可用井来作标记。有人也许会和我们争辩说，『你说我的地位不对，立场不对，为甚么我这里有一口井？』你享受一口井，并不称义你的立场，因为享受是你的定命。过去我们许多人持守宗教的观念，以为我们若错了，神会撇弃我们，我们就不会再有享受。但无论我们如何不对，我们仍是父的儿女，祂绝不撇弃我们。我也许是最顽皮的孩子，但我每天仍享受父的供应。这种享受是我们的定命，我们的分。有人听到以撒无论去那里都有一口井，就以为这种享受既是他们的定命，他们要去那里，就可以去那里。请不要有这样的想法。你也许有一口井作你的享受，但你会失去主的显现，无法完成神永远的目的。以后我们要看见，神的目的绝不能在庇耳拉海莱、埃色、西提拿、甚至利河伯达成。神的目的只能在别是巴达成，我们必须留在那里。我们若留在那里，就要经历主的显现，并且有立场承受应许，以达成神永远的目的。在别的地方，我们虽然也有井，甚至有『一口活水井，』（创二六19，）但这些井不能使我们达成神永远的目的。神的目的只能在靠近别是巴垂丝柳树的井旁达成。
10A well signifies enjoyment and satisfaction. Throughout his entire life, Isaac never suffered thirst. Wherever he went, to a wrong place or to a right one, there was a well. His life was marked with a well. Some may argue with us, saying, “You say that I am wrong in my position, in my standing. Why then do I have a well here?” Your enjoyment of a well does not justify your standing, for the enjoyment is your destiny. In the past, many of us held the religious concept that if we are wrong, God will give us up and we shall not have any more enjoyment. But however wrong we may be, we are still children of our Father, and He will never give us up. I may be the most naughty child, but each day I continue to enjoy my father’spr o vision. This enjoyment is our destiny, our portion. When some hear that Isaac had a well wherever he went, they may think that, since this enjoyment is also their destiny, they may go wherever they want. Do not think like this. You may have a well for your enjoyment, but you will miss the Lord’s appearing and be unable to fulfill God’s eternal purpose. Later we shall see that God’s purpose can never be fulfilled in Lahai-roi, Esek, Sitnah, or even in Rehoboth. It can only be fulfilled in Beer-sheba, and we must remain there. If we do, we shall experience the Lord’s appearing and have the ground to inherit the promises to fulfill God’s eternal purpose. Although we may have wells, even “a well of living water” (26:19, Heb.), in other places, those wells cannot enable us to fulfill God’s eternal purpose. His purpose can only be fulfilled at the well near the tamarisk tree in Beer-sheba
11以撒虽然在每一个地方都有一口井，都有一些享受，但神不满意，神用环境逼使以撒回到别是巴。神似乎说，『以撒，你是定居下来了，但你没有定居在对的地方。我要激起争竞，逼你回到别是巴。』以撒已经往下去，但神用环境逼他从庇耳拉海莱上到别是巴。因以撒无心回去，神只得逼他回到神的地方。
11Although Isaac had some enjoyment at every place where there was a well, God was not satisfied and used the environment to force Isaac to return to Beer - sheba. God seemed to say, “Isaac, you are settled, but you are not settled in the right place. I shall stir up contention that will force you to go back to Beer-sheba.” Isaac had been going down, but God used the circumstances to force him to come up from Beer-lahai-roi to Beer-sheba. Since Isaac did not have the heart to return, God had to force him to return to His place.
12有的基督教师鼓励信徒效法以撒的榜样，不要与人相争。按照这种教训，当我们挖了一口井，别人占去了，我们就当容忍，把井给他们。我们若到另一个地方，挖了另一口井，别人又占去了，我们还是不争，再到另一个地方去。最后，我们到了第三个地方，那是宽阔之路的地方。但这种教训并没有看见神的目的，神的目的是要把以撒带回到别是巴，就是神向他显现的地方。神在那里显现之后，以撒筑了一座坛，呼求耶和华的名，并且支搭帐棚。（创二六24～25。）以撒并没有在别的地方筑坛。神的显现同祂的应许及见证都在别是巴。只有在这地方，以撒才接受应许来达成神永远的目的。他没有在庇耳拉海莱（看顾人及启示祂自己的永活者之地）接受应许；也没有在埃色（争竞之井），或西提拿（敌意之井），甚至也没有在利河伯（宽阔之路的井）接受应许。虽然以撒在各地都有享受，但他只在别是巴有耶和华的显现。（这种显现与神仅仅来临一下不同。）只有在别是巴这惟一的地方，他才能承受应许，有见证的生活，来达成神的目的。只有在别是巴，那盟誓的井，我们才能有耶和华的显现，承受应许，筑坛，呼求主名，支搭帐棚作见证。在这里，也只有在这里，我们才能达成神永远的目的。我们到各地都可得著享受，因为享受是我们的定命，但这不能印证或称义我们的立场。我们的立场正确与否，只能凭主的显现来断定，不能单凭享受。在许多地方我们有过享受，但在那里我们深觉没有主的显现。并且，在那些地方我们没有祭坛或帐棚，也没有从灵的深处呼求主名。我们虽然可以在别处得到一点享受，但只有在别是巴才能达成神的目的。
12Some Christian teachers have encouraged the believers to follow the example of Isaac and not to strive with others. According to this teaching, when we dig a well and others take it, we should simply tolerate it and give it to them. If we go to another place and dig another well and others take it over, we should not fight for it but go to still another place. Eventually, we shall come to the third place, the place of broad ways. But this teaching does not see God’s purpose, which was to bring Isaac back to Beer-sheba, the place where God appeared to him. At Beer-sheba, after the Lord’s appearing, Isaac built an altar, called upon the name of the Lord, and pitched his tent (26:24, 25). Isaac did not build an altar in any other place. The Lord’s appearing with His promise and the testimony were all at Beer-sheba. Only at this place did Isaac receive the promise for the fulfillment of God’s eternal purpose. He did not receive it at Beer-lahai-roi, the place of the living One who sees and reveals Himself; nor at Esek, the well of contention; nor at Sitnah, the well of enmity; nor even at Rehoboth, the well of the broad ways. Although Isaac had the enjoyment everywhere, he only had the Lord’s appearing (which is different from God’s mere visitation) in Beer- sheba. Only in the unique place, in Beer-sheba, could he inherit the promise and have a life of testimony for the fulfillment of God’s purpose. It is only at Beer-sheba, the well of the oath, that we can have the Lord’s appearing, inherit the promise, build an altar, call upon the name of the Lord, and pitch a tent as a testimony. Here and only here can we fulfill God’s eternal purpose. The enjoyment which we may have everywhere because it is our destiny is not a confirmation or a justification of our standing. The correctness of our standing can only be determined by the Lord’s appearing, not merely by the enjoyment. In many places we have had the enjoyment, but when we were there, we had the deep sense that we did not have the Lord’s appearing. Moreover, in those places we did not have an altar or a tent, and we did not call upon the Lord’s name from deep within our spirit. Although we may have some enjoyment elsewhere, only in Beer-sheba can we fulfill God’s purpose
（2） 得著合意的新妇
2) Securing a Choice Bride
13我们看过，以撒享受了所有的井。他无论到那里，都有一口井作他的享受。这显示不论我们的立场是否正确，总有一口井使我们满足。除了享受井之外，以撒还得著了合意的新妇。（创二四61～67。）他没有作甚么就得著她。当他在田间默想的时候，她来到他那里。以撒不是一个作事的人，他是一个享受的人。他的父亲和仆人为他作了一切，使他得著新妇。以撒甚至没有去利百加那里，而是利百加来到他面前。在所有的历史中，我从来没有听过新妇到新郎那里。所有基督徒天然的作为不过是一种抓夺，一种抓脚跟的手法。绝不要抓人的脚跟。利百加是你的分，她会来到你面前。在创立世界以前利百加就命定是你的。你相信这事么？你敢宣告这事么？以撒得著利百加单是凭在田间默想，不是凭作了甚么。这就是享受。
13We have seen that Isaac enjoyed all the wells. Wherever he went there was a well for his enjoyment. This reveals that whether we are right or wrong in our standing there is a well for our satisfaction. In addition to enjoying the wells, Isaac secured a choice bride (24:61-67). He gained her without doing anything. As he was meditating in the field, she came to him. Isaac was not a doing person; he was an enjoying person. His father and his servant did everything to secure a bride for him. Isaac did not even go to Rebekah; Rebekah came to him. In all of history I have never heard of another case in which the bride came to the groom. All Christian natural doings are just a type of supplanting, a type of heel holding. Never supplant or hold the heel of others. Rebekah is your portion and she will come. Before the foundation of the world, it was destined that Rebekah would be yours. Do you believe this? Do you dare to claim it? Isaac received his Rebekah simply by meditating in the field, not by doing anything. This is enjoyment.
（3） 得著双生子
3) Gaining Twin Sons
14以撒娶妻之后，二十年间没有孩子；二十年后，得著了双生子。（创二五20～21，26上。）神岂不曾应许说，亚伯拉罕独一的后裔以撒，要使地上的万国得福？假定以撒没有儿子，这应许如何应验？这应许若不应验，神的目的如何达成？因此，不仅以撒需要儿子，神也需要从以撒生出的后裔。由于以撒二十年之久没有看见这点，神就不作甚么。神有一个需要，想要为此作点事，但祂需要人这一面的合作。二十年之久，以撒只是享受，不关心需要儿子的事。然而二十年后，他知道他有这样的需要，并且明白他的需要与神的需要一致。他知道了这事就祷告，神也答应了他的祷告。
14After twenty years without having a child, Isaac gained twin sons (25:20-21, 26b). Did God not say in His promise that Isaac, the only seed of Abraham, would be the one in whom all the nations of the earth would be blessed? Suppose Isaac never had a son. How then could this promise be fulfilled? And if this promise were not fulfilled, how could God’s purpose be accomplished? Thus, it was not only Isaac who needed a son, but also God who needed a seed out of Isaac. Because Isaac did not realize this for twenty years, God did not do anything. God had a need and intended to do something about it, but He required the cooperation from the human side. For twenty years Isaac was only enjoying, not caring about his need for a son. But after twenty years, he realized that he had such a need and that his need corresponded to God’s need. Once he realized this, he prayed and God answered his prayer
15我们今天也是这样。当我们明白我们的需要与神的需要一致，因而照此祷告，神就要答应我们的祷告。实际上，祂答应我们的祷告，就是达成祂的目的。我们的需要必须是神的需要，为我们需要的祷告也该是为神需要的祷告。当我们的需要与神的需要一致，并且我们为我们的需要祷告时，神的需要也要得著满足。当以撒祷告要有孩子时，谁的需要更大？是以撒的还是神的？当然神的需要更大。虽然如此，神更大的需要只能在以撒较小的需要里得到满足。只有人明白他的需要，并为此祷告，神才有路进来满足祂的需要。神有一个目的，我们有一个需要，这需要与神的目的一致。但神不能作甚么，直到我们明白我们的需要，并为此祷告，神就要答应我们的祷告，应付我们的需要，使祂的目的得以达成。至终以撒得著了一个儿子－雅各，这儿子不仅满足了以撒的需要，也达成了神永远的目的。从雅各生出基督，基督带进召会、国度和新耶路撒冷。这一切永远事物的产生，都是藉著满足与神的需要一致之以撒的需要。
15The same is true with us today. When we realize that our need corresponds to God’s need and then pray accordingly, God will answer our prayer. Actually, His answer to our prayer is the fulfillment of His purpose. Our need must be God’s need, and the prayer for our need should also be the prayer for God’s need. When our need corresponds with God’sand when we then pray for our need, God’s need will be met also. When Isaac prayed for a child, whose need was greater—Isaac’so rG od’s? Surely God’s need was greater. Nevertheless, the greater need of God could only be fulfilled in the smaller need of Isaac. Only when man realizes his need and prays for it does God have the way to come in to fulfill His need. God has a purpose, and we have a need which corresponds to God’s purpose. But God cannot do anything until we realize our need and pray about it. Then God will answer our prayer to meet our need for the fulfillment of His purpose. Eventually, Isaac had a son, Jacob, who not only fulfilled Isaac’s need but also fulfilled God’s eternal purpose. Out of Jacob came Christ, who brings in the church, the kingdom, and the New Jerusalem. All these eternal things came about through the meeting of Isaac’s need, a need which corresponded with God’s need.
16享受是我们的定命，我们无论到那里，都有一口井。但在对神恩典的享受中，我们必须配上我们人一面的合作，使祂永远的目的藉著我们得以达成。这就是说，我们对恩典的享受绝不落空，因为我们这一面对恩典的享受，至终成为神那一面祂目的的达成。
16Enjoyment is our destiny, and wherever we go there will be a well. But in the enjoyment of God’s grace, we must render Him our human coordination that He may fulfill His eternal purpose through us. This means that our enjoyment of grace will never be in vain, for the enjoyment of grace on our side eventually becomes the fulfillment of God’s purpose on His side
（4） 百倍的收成并成为大富户
4) Receiving a Hundredfold Harvest and Becoming Great
17以撒耕种有百倍的收成，成了大富户。（创二六12～14。）以撒『昌大，日增月盛，成了大富户。』他凭著尽责的撒种，并藉著神的赐福，成了大富户。这也是一件享受的事，但这享受不是在正确的立场上。以撒也许会对自己说，『我的立场定规是对的，如果不对，神怎么会用这些财富祝福我？』但神也许说，『以撒，你定居在这里，得了许多财富，但我不赞同你的立场。我要兴起环境来，逼你离开这里。』愿圣灵在这里给我们看见这样一幅生动的图画。一面有正当的享受；另一面有不正确的立场。即使我们没有正确的立场，我们仍能继续有享受。但不要认为这种享受称义你的立场。只要有享受，我们的需要就得著了满足。但为著达成神永远的目的，我们需要站在正确的立场上。然而，即使我们不在正确的立场上，神仍将祂丰富的供备赐给我们。这是奇妙的事。多么奇妙的神！多么奇妙的供备！我们是命定要享受的。即使我们的立场错了，仍然有丰富的享受。然而神不会让我们过去，祂会利用环境把我们带回到正确的立场上，使祂的目的得以达成。
17Isaac received a hundredfold harvest and became great (26:12-14). The word great in 26:13 means rich. Isaac “became great and continued to grow great until he became very great” (Heb.). He became rich by fulfilling the regular duty of sowing and through the Lord’s blessing. This also was a matter of enjoyment, but this enjoyment was not on the proper standing. Isaac might have said to himself, “My standing must be right. If it were not right, how could the Lord have blessed me with all these riches?” But God might have said, “Isaac, you are settled here and have gained great riches, but I do not agree with your standing. I shall raise up the circumstances to force you to leave this place.” May the Holy Spirit show us such a vivid picture here. On the one hand, there is the proper enjoyment; on the other hand, there is the improper standing. Even if we lack the proper standing, we may continue to have the enjoyment. But do not think that this enjoyment justifies your standing. As long as we have the enjoyment, our need is met. But for the fulfillment of God’s eternal purpose, we need to get on the proper standing. Nevertheless, even if we are not on the proper standing, God still grants us His rich provision. This is wonderful. What a wonderful God! What a wonderful provision! We have been destined for the enjoyment. Even when we are wrong in our standing, we may still have the rich enjoyment. But God will not let us go. He will use our circumstances to bring us back to the proper standing that the fulfillment of His purpose might be realized.
（5） 找到『活水井』
5) Finding the “Well of Living Water”
18以撒在回到别是巴之前，他享受再享受，恩典加恩典。他得著了百倍收成之后，又找到了『活水井，』并且来到『宽阔之地，』『宽阔之路。』（利河伯－创二六;15～22。）他虽有这样丰富的享受，但他的立场不正确，所以他被迫离开宽阔之路，回到别是巴。
18Before Isaac came back to Beer-sheba, he had enjoyment after enjoyment, grace upon grace. After receiving the hundredfold harvest, he found the “well of living water” and came into the “broad places,” the “broad ways” (Rehoboth, 26:15-22). Although he had enjoyment in such a rich way, his standing was not right and he was forced to leave the broad ways and to come back to Beer-sheba
（6） 回到别是巴
6) Coming Back to Beer-sheba
19当以撒回到别是巴，（创二六23～33，）神立即向他显现，向他说话，坚定祂的应许，说，『我是你父亲亚伯拉罕的神，不要惧怕，因为我与你同在，要赐福给你，并要为我仆人亚伯拉罕的缘故，使你的后裔繁多。』（创二六24。）于是在别是巴这里，以撒开始有正确的见证。他筑了一座坛，呼求耶和华的名，并且支搭帐棚。（创二六25。）在别是巴这里，他有了一种为著达成神永远目的的生活。至终，在别是巴这里，反对者被征服了。（创二六26～31。）别是巴是正确的地方，在这里我们能有正确的立场。正确的立场，无论对神或对我们，都有重大的意义。
19When Isaac returned to Beer-sheba (26:23-33), the Lord immediately appeared to him, speaking to him and confirming His promise, saying, “I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’ss ake” (26:24). Then, here in Beer-sheba Isaac began to have the proper testimony. He built an altar, called upon the name of the Lord, and pitched his tent (26:25). Here in Beer-sheba he had a life for the fulfillment of God’s eternal purpose. Eventually, here in Beer-sheba the opposers were subdued (26:26- 31). Beer-sheba is the right place, the place where we can have the proper standing, and the proper standing means a great deal both to God and to us